Topic: West
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وَلِلَّهِ ٱلْمَشْرِقُ وَٱلْمَغْرِبُ ۚ فَأَيْنَمَا تُوَلُّوا۟ فَثَمَّ وَجْهُ ٱللَّهِ ۚ إِنَّ ٱللَّهَ وَٰسِعٌ عَلِيمٌ
2:143; 26:29; 55:18.
The verse embodies a prophecy that Islam will spread first in the East and then, in the Latter Days it will begin to penetrate in the West.
2:143; 26:29; 55:18.
Important Words:
ثم (there) is a word generally used to denote a place that is remote from the speaker, unlike the word ھنا which denotes a place that is near (Aqrab).
وجه الله (face of God). As explained under 2:113 the word وجه means: (1) face; (2) attention; (3) the thing itself; (4) direction; and (5) object and purpose (Aqrab).
Commentary:
This verse embodies a prophecy about the great and bright future of Islam. The Faithful are told that, being the teachers and proclaimers of truth and the bearers of Allah’s standard, success would attend them wherever they went, and that through them Islam would spread all over the world, in the East as well as in the West. This prophecy was made at a time when the early Muslims—a mere handful of men—were being subjected to all sorts of trials and hardships and the future looked quite dark for them. But the prophecy was fulfilled not long after when, with the Fall of Mecca, the whole of Arabia entered the fold of Islam and within less than a century the flag of Islam was flying in almost all the lands of the then known world. The words, to Allah belong the East and the West, also hint that Islam was to spread first in the East, and then, after the advent of the Promised Messenger of the Latter Days, it will begin to penetrate the West. So let the West prepare for it, as the time is not far off.
The words, so whithersoever you turn, there will be the face of Allah, throw light on the very high stage of spiritual development to which the Companions of the Holy Prophet had reached. God was so pleased with them and so satisfied with their condition that He undertook to crown all their campaigns with success. The verse also implies that the Faithful would make no move that was not approved by God, and naturally therefore all their undertakings would meet with success.
e
2:143; 26:29; 55:18.
78
78本节经文体现了一个预言, 即伊斯兰教将先在东方传播, 并在末期的日子里开始传入西方。
a
2:143; 26:29; 55:18.
122
Important Words:
ثم (there) is a word generally used to denote a place that is remote from the speaker, unlike the word ھنا which denotes a place that is near (Aqrab).
وجه الله (face of God). As explained under 2:113 the word وجه means: (1) face; (2) attention; (3) the thing itself; (4) direction; and (5) object and purpose (Aqrab).
Commentary:
This verse embodies a prophecy about the great and bright future of Islam. The Faithful are told that, being the teachers and proclaimers of truth and the bearers of Allah’s standard, success would attend them wherever they went, and that through them Islam would spread all over the world, in the East as well as in the West. This prophecy was made at a time when the early Muslims—a mere handful of men—were being subjected to all sorts of trials and hardships and the future looked quite dark for them. But the prophecy was fulfilled not long after when, with the Fall of Mecca, the whole of Arabia entered the fold of Islam and within less than a century the flag of Islam was flying in almost all the lands of the then known world. The words, to Allah belong the East and the West, also hint that Islam was to spread first in the East, and then, after the advent of the Promised Messenger of the Latter Days, it will begin to penetrate the West. So let the West prepare for it, as the time is not far off.
The words, so whithersoever you turn, there will be the face of Allah, throw light on the very high stage of spiritual development to which the Companions of the Holy Prophet had reached. God was so pleased with them and so satisfied with their condition that He undertook to crown all their campaigns with success. The verse also implies that the Faithful would make no move that was not approved by God, and naturally therefore all their undertakings would meet with success.
b
2:143; 26:29; 55:18.
138
The verse embodies a prophecy that Islam will spread first in the East and then, in the Latter Days it will begin to penetrate in the West.
۞ سَيَقُولُ ٱلسُّفَهَآءُ مِنَ ٱلنَّاسِ مَا وَلَّىٰهُمْ عَن قِبْلَتِهِمُ ٱلَّتِى كَانُوا۟ عَلَيْهَا ۚ قُل لِّلَّهِ ٱلْمَشْرِقُ وَٱلْمَغْرِبُ ۚ يَهْدِى مَن يَشَآءُ إِلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ
2:116.
تحویل قبلہ کا واقعہ مدینہ منورہ میں ہوا۔ مکہ تک کوئی مشکل نہ تھی۔ آنحضرت صلی اللہ علیہ وسلم ایسی جگہ پر کھڑے ہوتے تھے کہ سامنے کعبہ بھی رہتا تھا اور بیت المقدس بھی۔ یہودی اس پر خوش ہوتے تھے کہ ہمارے قبلہ کی طرف بھی رُخ ہے۔ جب آنحضرت صلی اللہ علیہ وسلم مدینہ میں تشریف لائے تو چند ماہ بعد الہام ہوا کہ کعبہ کی طرف منہ کرو‘ خواہ بیت المقدس کی طرف سے رخ بدل جائے۔ سو آپ نے ایسا ہی کیا۔ اس پر بیوقوفوں نے اعتراض کیا جس کا جواب ان آیات میں دیا گیا ہے کہ کعبہ اپنی ذات میں کوئی چیز نہیں۔ اصل چیز خداتعالیٰ کی ذات ہے اور اس کے لئے مشرق و مغرب برابر ہیں۔
See 2:116.
In the foregoing several verses a pointed reference was made to the fact that in pursuance of a Divine plan the Patriarch Abraham had settled his wife Hagar and son Ishmael in the bleak and barren Valley of Mecca. When Ishmael grew up, Abraham rebuilt the Ka‘bah with his assistance and while rebuilding it prayed to God to raise among the Arabs a great Prophet, who should be humanity’s Guide and Leader for all time. When, however, in the fulness of time that great Prophet appeared, God’s eternal plan came into operation and the Ka‘bah was made the Qiblah for the whole of mankind. But while at Mecca, the Holy Prophet, in conformity with his old practice and also by Divine command, turned his face in Prayer to the Temple at Jerusalem which was the Qiblah of the Israelite Prophets. In Medina also he kept facing towards Jerusalem. But after a few months he was commanded by Divine revelation to turn his face towards the Ka‘bah. This was objected to by the Jews. The verse under comment fur
See 2:116.
Important Words:
قبلتھم (their Qiblah). The word قبلة is derived from قبل. They say قبل علی الشیء i.e. he began the thing and stuck to it. قبل المکانmeans, he came facing the house. اقبل علیه means, he advanced facing him. اقبل فلانا الشیء means, he put the thing before such a one or in front of him. قبلة means: (1) direction.; (2) direction to which a man turns while praying; (3) anything which one faces; (4) the Ka‘bah at Mecca to which Muslims turn their faces when praying (Aqrab).
Commentary:
In the preceding verses the Quran spoke of the people that have gone before, at the same time hinting at the difference between their deeds and those of the Muslims. In the present verse it introduces a subject in which the Muslims differ from other People of the Book, i.e. the subject of قبلة (Qiblah).
It is a usual practice with the Quran that it does not abruptly give any new commandment such as might appear hard to men. It generally begins by preparing the ground for the acceptance of such commandment by giving arguments in its favour and answering some objections that might possibly arise against it. See also 2:184, 185.
Similar is the case here. As the commandment regarding the change of Qiblah was likely to prove a stumbling block for some people, so the ground is prepared by making a general observation to the effect that the selection of a particular direction does not really matter. What matters is the spirit of obedience to God on the one hand and unity among the Faithful on the other. The clause, To Allah belong the East and the West, signifies that the selection of the East or the West is not of much importance, the real object being God only. The selection of a particular direction is primarily meant for the purpose of unity among the Faithful. But the direction must also be good, and God was now going to choose a good direction for the Muslims and the objections of the people would prove their own folly.
c
2:116.
1
تحویل قبلہ کا واقعہ مدینہ منورہ میں ہوا۔ مکہ تک کوئی مشکل نہ تھی۔ آنحضرت صلی اللہ علیہ وسلم ایسی جگہ پر کھڑے ہوتے تھے کہ سامنے کعبہ بھی رہتا تھا اور بیت المقدس بھی۔ یہودی اس پر خوش ہوتے تھے کہ ہمارے قبلہ کی طرف بھی رُخ ہے۔ جب آنحضرت صلی اللہ علیہ وسلم مدینہ میں تشریف لائے تو چند ماہ بعد الہام ہوا کہ کعبہ کی طرف منہ کرو‘ خواہ بیت المقدس کی طرف سے رخ بدل جائے۔ سو آپ نے ایسا ہی کیا۔ اس پر بیوقوفوں نے اعتراض کیا جس کا جواب ان آیات میں دیا گیا ہے کہ کعبہ اپنی ذات میں کوئی چیز نہیں۔ اصل چیز خداتعالیٰ کی ذات ہے اور اس کے لئے مشرق و مغرب برابر ہیں۔
a
See 2:116.
149
Important Words:
قبلتھم (their Qiblah). The word قبلة is derived from قبل. They say قبل علی الشیء i.e. he began the thing and stuck to it. قبل المکانmeans, he came facing the house. اقبل علیه means, he advanced facing him. اقبل فلانا الشیء means, he put the thing before such a one or in front of him. قبلة means: (1) direction.; (2) direction to which a man turns while praying; (3) anything which one faces; (4) the Ka‘bah at Mecca to which Muslims turn their faces when praying (Aqrab).
Commentary:
In the preceding verses the Quran spoke of the people that have gone before, at the same time hinting at the difference between their deeds and those of the Muslims. In the present verse it introduces a subject in which the Muslims differ from other People of the Book, i.e. the subject of قبلة (Qiblah).
It is a usual practice with the Quran that it does not abruptly give any new commandment such as might appear hard to men. It generally begins by preparing the ground for the acceptance of such commandment by giving arguments in its favour and answering some objections that might possibly arise against it. See also 2:184, 185.
Similar is the case here. As the commandment regarding the change of Qiblah was likely to prove a stumbling block for some people, so the ground is prepared by making a general observation to the effect that the selection of a particular direction does not really matter. What matters is the spirit of obedience to God on the one hand and unity among the Faithful on the other. The clause, To Allah belong the East and the West, signifies that the selection of the East or the West is not of much importance, the real object being God only. The selection of a particular direction is primarily meant for the purpose of unity among the Faithful. But the direction must also be good, and God was now going to choose a good direction for the Muslims and the objections of the people would prove their own folly.
a
See 2:116.
159
In the foregoing several verses a pointed reference was made to the fact that in pursuance of a Divine plan the Patriarch Abraham had settled his wife Hagar and son Ishmael in the bleak and barren Valley of Mecca. When Ishmael grew up, Abraham rebuilt the Ka‘bah with his assistance and while rebuilding it prayed to God to raise among the Arabs a great Prophet, who should be humanity’s Guide and Leader for all time. When, however, in the fulness of time that great Prophet appeared, God’s eternal plan came into operation and the Ka‘bah was made the Qiblah for the whole of mankind. But while at Mecca, the Holy Prophet, in conformity with his old practice and also by Divine command, turned his face in Prayer to the Temple at Jerusalem which was the Qiblah of the Israelite Prophets. In Medina also he kept facing towards Jerusalem. But after a few months he was commanded by Divine revelation to turn his face towards the Ka‘bah. This was objected to by the Jews. The verse under comment fur
أَلَمْ تَرَ إِلَى ٱلَّذِى حَآجَّ إِبْرَٰهِۦمَ فِى رَبِّهِۦٓ أَنْ ءَاتَىٰهُ ٱللَّهُ ٱلْمُلْكَ إِذْ قَالَ إِبْرَٰهِۦمُ رَبِّىَ ٱلَّذِى يُحْىِۦ وَيُمِيتُ قَالَ أَنَا۠ أُحْىِۦ وَأُمِيتُ ۖ قَالَ إِبْرَٰهِۦمُ فَإِنَّ ٱللَّهَ يَأْتِى بِٱلشَّمْسِ مِنَ ٱلْمَشْرِقِ فَأْتِ بِهَا مِنَ ٱلْمَغْرِبِ فَبُهِتَ ٱلَّذِى كَفَرَ ۗ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلظَّٰلِمِينَ
3:157; 9:116; 40:69; 57:3.
اَنْ اٰ تَاہُ اللّٰہُ الْمُلْکَ میں ہ کی ضمیر کو ترجمہ میں بحث کرنے والے کی طرف پھیرا گیا ہے۔ لیکن جائز ہے کہ یہ ضمیر ابراہیمؑ کی طرف پھرتی ہو۔ اس صورت میں یہ معنے ہوں گے کہ وہ ابراہیم ؑ سے اس حسد کی وجہ سے بحث کرنے لگ گیا کہ ابراہیم ؑ کو کیوں اللہ نے روحانی بادشاہت عطا فرمائی ہے۔
حَآجَّہٗ: خَاصَمَہٗ (اقرب) اس سے بحث کرنے لگ گیا۔ اصل معنے حُجَّۃٌ کے اس دلیل کے ہیں جس سے انسان دوسرے پر غالب آجائے۔ لیکن باب مفاعلہ میں آکر اس کے معنے خالص بحث کرنے کے بھی ہو جاتے ہیں۔
مفسرین کہتے ہیں کہ حضرت ابراہیم علیہ السلام نے اپنی کمزوری دیکھ کر بحث کا پہلو بدلا۔ لیکن یہ بات درست نہیں۔ اصل بات یہ ہے کہ حضرت ابراہیم علیہ السلام کی قوم ستارہ پرست تھی اور وہ سمجھتے تھے کہ تمام مخلوق کی زندگی اور موت سورج کے ساتھ تعلق رکھتی ہے۔ جب مباحثین نے ضد اختیار کی تو حضرت ابراہیم علیہ السلام نے کہا کہ تیرے اختیار والی موت اور زندگی میری دلیل میں مرادنہ تھی‘ میری مراد یہ تھی کہ دنیا میں حیات و ممات کا جو سلسلہ جاری ہے یہ خدا کے اختیار میں ہے جس کے متعلق تیرا یہ عقیدہ ہے کہ وہ سورج کے اختیار میں ہے۔ پس اگر واقعہ میں تو وہی خدا ہے جس کے ہاتھ میں موت و حیات کا
3:157; 9:116; 40:69; 57:3.
Abraham was a great iconoclast. His people worshipped the sun and the stars, their chief god being Merodach (Madruk), originally the god of the morning and the spring sun (Enc. Bib. & Enc. Rel. Eth.ii.p.296). They believed that all life depended on the sun. Abraham very wisely asked the infidel that if he, as he claimed, controlled life and death, then let him reverse the course of the sun on which all life depended. He was in a fix. He could not say that he could not accept Abraham’s challenge to bring the sun from the West to the East, for that would have demolished his claim of being the controller of life and death, and if he had said that he could do so, it meant that he claimed to exercise control over the sun which would have been a great blasphemy in the eyes of his people who worshipped the sun. Thus he was completely confounded and did not know what to say.
3:157; 9:116; 40:69; 57:3.
Commentary:
The preceding verses spoke of the great rise and success in store for Muslims—their being brought out of darkness into light. Now the Quran proceeds to illustrate the promised rise and advancement. It takes us back to the days of Abraham.
An incident in the life of the great Patriarch has been cited to illustrate the truth of the statement made in the previous verse, viz. that God is the friend of believers; He helps them against their enemies and shows them the way of success, leading them out of darkness into light.
Abraham was a native of Ur of the Chaldees. His people worshipped the stars and their chief god was the Sun. Their greatest god was Merodach (or Madruk), who was originally the god of the morning and the spring sun. He was also called Bel, i.e. Lord (Enc. Bib. and Enc. Rel. Eth. ii. 296).
Abraham was hostile to the worship of idols and false deities and vehemently preached against them. He once set fire to a house which contained wooden images. On another occasion, be broke certain idols to pieces and burned them, whereupon he was produced before the king, whose name is recorded as Nimrod (Gen. 10:8, 9 and Jew. Enc. under Abraham) and who was also worshipped by the people as a representative of their deities. The king, it appears, threatened Abraham with ruin and death, to which Abraham firmly and boldly replied that he could do him no harm, for it was His Lord God Who granted life and caused death. As the king laid claim to godhead, he wrathfully rejoined that it was he who exercised these powers. Now Abraham knew that Nimrod and his people believed that all life depended on the sun, so if it was true that it was the king who controlled life and death, it meant that even the sun was under the control of the king and that the final power of life and death attributed by Nimrod and his men to the sun was a mere farce. So he pertinently asked the king to send back the sun from the west to the east (i.e. put it aside), for in such case the sun could not be recognized as the final controlling power. The king was in a fix. He could not say that he did not possess the power to send back the sun, for that would have exposed him. At the same time he could not say that it was he who caused the sun to rise from the east and set in the west, for his people looked upon the sun as the supreme deity, superior to the king himself, and if he had claimed any power over the sun, he would have surely roused the ire of his people against him. So he was dumbfounded and knew not what reply to make.
e
3:157; 9:116; 40:69; 57:3.
1
اَنْ اٰ تَاہُ اللّٰہُ الْمُلْکَ میں ہ کی ضمیر کو ترجمہ میں بحث کرنے والے کی طرف پھیرا گیا ہے۔ لیکن جائز ہے کہ یہ ضمیر ابراہیمؑ کی طرف پھرتی ہو۔ اس صورت میں یہ معنے ہوں گے کہ وہ ابراہیم ؑ سے اس حسد کی وجہ سے بحث کرنے لگ گیا کہ ابراہیم ؑ کو کیوں اللہ نے روحانی بادشاہت عطا فرمائی ہے۔
2
حَآجَّہٗ: خَاصَمَہٗ (اقرب) اس سے بحث کرنے لگ گیا۔ اصل معنے حُجَّۃٌ کے اس دلیل کے ہیں جس سے انسان دوسرے پر غالب آجائے۔ لیکن باب مفاعلہ میں آکر اس کے معنے خالص بحث کرنے کے بھی ہو جاتے ہیں۔
3
مفسرین کہتے ہیں کہ حضرت ابراہیم علیہ السلام نے اپنی کمزوری دیکھ کر بحث کا پہلو بدلا۔ لیکن یہ بات درست نہیں۔ اصل بات یہ ہے کہ حضرت ابراہیم علیہ السلام کی قوم ستارہ پرست تھی اور وہ سمجھتے تھے کہ تمام مخلوق کی زندگی اور موت سورج کے ساتھ تعلق رکھتی ہے۔ جب مباحثین نے ضد اختیار کی تو حضرت ابراہیم علیہ السلام نے کہا کہ تیرے اختیار والی موت اور زندگی میری دلیل میں مرادنہ تھی‘ میری مراد یہ تھی کہ دنیا میں حیات و ممات کا جو سلسلہ جاری ہے یہ خدا کے اختیار میں ہے جس کے متعلق تیرا یہ عقیدہ ہے کہ وہ سورج کے اختیار میں ہے۔ پس اگر واقعہ میں تو وہی خدا ہے جس کے ہاتھ میں موت و حیات کا
d
3:157; 9:116; 40:69; 57:3.
265
Commentary:
The preceding verses spoke of the great rise and success in store for Muslims—their being brought out of darkness into light. Now the Quran proceeds to illustrate the promised rise and advancement. It takes us back to the days of Abraham.
An incident in the life of the great Patriarch has been cited to illustrate the truth of the statement made in the previous verse, viz. that God is the friend of believers; He helps them against their enemies and shows them the way of success, leading them out of darkness into light.
Abraham was a native of Ur of the Chaldees. His people worshipped the stars and their chief god was the Sun. Their greatest god was Merodach (or Madruk), who was originally the god of the morning and the spring sun. He was also called Bel, i.e. Lord (Enc. Bib. and Enc. Rel. Eth. ii. 296).
Abraham was hostile to the worship of idols and false deities and vehemently preached against them. He once set fire to a house which contained wooden images. On another occasion, be broke certain idols to pieces and burned them, whereupon he was produced before the king, whose name is recorded as Nimrod (Gen. 10:8, 9 and Jew. Enc. under Abraham) and who was also worshipped by the people as a representative of their deities. The king, it appears, threatened Abraham with ruin and death, to which Abraham firmly and boldly replied that he could do him no harm, for it was His Lord God Who granted life and caused death. As the king laid claim to godhead, he wrathfully rejoined that it was he who exercised these powers. Now Abraham knew that Nimrod and his people believed that all life depended on the sun, so if it was true that it was the king who controlled life and death, it meant that even the sun was under the control of the king and that the final power of life and death attributed by Nimrod and his men to the sun was a mere farce. So he pertinently asked the king to send back the sun from the west to the east (i.e. put it aside), for in such case the sun could not be recognized as the final controlling power. The king was in a fix. He could not say that he did not possess the power to send back the sun, for that would have exposed him. At the same time he could not say that it was he who caused the sun to rise from the east and set in the west, for his people looked upon the sun as the supreme deity, superior to the king himself, and if he had claimed any power over the sun, he would have surely roused the ire of his people against him. So he was dumbfounded and knew not what reply to make.
a
3:157; 9:116; 40:69; 57:3.
321
Abraham was a great iconoclast. His people worshipped the sun and the stars, their chief god being Merodach (Madruk), originally the god of the morning and the spring sun (Enc. Bib. & Enc. Rel. Eth.ii.p.296). They believed that all life depended on the sun. Abraham very wisely asked the infidel that if he, as he claimed, controlled life and death, then let him reverse the course of the sun on which all life depended. He was in a fix. He could not say that he could not accept Abraham’s challenge to bring the sun from the West to the East, for that would have demolished his claim of being the controller of life and death, and if he had said that he could do so, it meant that he claimed to exercise control over the sun which would have been a great blasphemy in the eyes of his people who worshipped the sun. Thus he was completely confounded and did not know what to say.
حَتَّىٰٓ إِذَا بَلَغَ مَغْرِبَ ٱلشَّمْسِ وَجَدَهَا تَغْرُبُ فِى عَيْنٍ حَمِئَةٍ وَوَجَدَ عِندَهَا قَوْمًا ۗ قُلْنَا يَٰذَا ٱلْقَرْنَيْنِ إِمَّآ أَن تُعَذِّبَ وَإِمَّآ أَن تَتَّخِذَ فِيهِمْ حُسْنًا
“日落之处” 这些字意指塞鲁士的帝国最西端的那些部分, 或者小亚细亚的西北边界, 指的是黑海, 因为黑海形成他帝国的西北边界。这节经文述及塞鲁士征服他西方敌人的远征 (《大英百科全書》和 «历史学家的世界历史» “Cyrus” 项下)。
اس سے مراد بحیرہ اسود کا علاقہ ہے جہاں ذوالقرنین گیا تھا۔ اور جہاں پانی سیاہ ہونے کی وجہ سے گدلا نظر آتا ہے اس کو بحیرہ اسود کہتے ہیں۔
اس جگہ جو قومیں آباد تھیں۔ انہوں نے مید اور فارس کی کامیابی کے بعد دوسری قوموں سے مل کر خورس یعنی ذوالقرنین پر حملہ کر دیا جس کے نتیجہ میں خورس نے بھی ان پر چڑھائی کی اور ان کو محکوم بنا لیا۔
The words, the setting-place of the sun, signify the westernmost parts of Cyrus’s Empire or the north-western boundary of Asia Minor and refer to the Black Sea, because it formed the north-western boundary of his Empire. The verse refers to the expedition which Cyrus undertook against his enemies in the West (Enc. Brit. & Historians’ History of the World, under "Cyrus").
Important Words:
عین حمئة (pool of murky water) حمئة is derived from حما. They say حما البئر i.e. he cleansed the well of its black, fetid mud. حمئت البئر means, the well had in it black mud in abundance. حمئی العین means, a man of evil eye who injures with his eye him whom he sees and admires. The words عین حمئة mean, a well or a spring or pool foul with black, fetid mud (Lane). See also 15:29.
Commentary:
The words مغرب الشمس i.e. the place where the sun set; signify the westernmost parts of Cyrus’ Empire or the north-western boundary of Asia Minor and refer to the Black Sea because it formed the north-western boundary of the Empire of Cyrus. The verse refers to the expedition which Cyrus undertook against his enemies in the west. "Soon after the conquest of the Median empire Cyrus was attacked by a coalition of the other powers of the East-Babylon, Egypt and Lydia, joined by Sparta, the greatest military power of Greece. In the spring of 546 Croesus of Lydia began the attack and advanced into Cappadocia, while the other powers were still gathering their troops. But Cyrus anticipated them; he defeated Croesus and followed him to his capital. In the autumn of 546 Sardis was taken and the Lydian kingdom became a province of the Persians… During the next few years the Persian army suppressed a rebellion of the Lydian. The King of Cilicia voluntarily acknowledged the Persian supremacy "(Enc. Brit., & Historians’ History of the World, under Cyrus).
The words, "he found it (the sun) setting in a spring of murky water," signify that it is not a small pool to which they refer. The waters referred to are so extensive that if one were to take his stand on the shore at the time of sunset, the sun would appear to be setting in the sea.
776
“日落之处” 这些字意指塞鲁士的帝国最西端的那些部分, 或者小亚细亚的西北边界, 指的是黑海, 因为黑海形成他帝国的西北边界。这节经文述及塞鲁士征服他西方敌人的远征 (《大英百科全書》和 «历史学家的世界历史» “Cyrus” 项下)。
2
اس سے مراد بحیرہ اسود کا علاقہ ہے جہاں ذوالقرنین گیا تھا۔ اور جہاں پانی سیاہ ہونے کی وجہ سے گدلا نظر آتا ہے اس کو بحیرہ اسود کہتے ہیں۔
3
اس جگہ جو قومیں آباد تھیں۔ انہوں نے مید اور فارس کی کامیابی کے بعد دوسری قوموں سے مل کر خورس یعنی ذوالقرنین پر حملہ کر دیا جس کے نتیجہ میں خورس نے بھی ان پر چڑھائی کی اور ان کو محکوم بنا لیا۔
2124
Important Words:
عین حمئة (pool of murky water) حمئة is derived from حما. They say حما البئر i.e. he cleansed the well of its black, fetid mud. حمئت البئر means, the well had in it black mud in abundance. حمئی العین means, a man of evil eye who injures with his eye him whom he sees and admires. The words عین حمئة mean, a well or a spring or pool foul with black, fetid mud (Lane). See also 15:29.
Commentary:
The words مغرب الشمس i.e. the place where the sun set; signify the westernmost parts of Cyrus’ Empire or the north-western boundary of Asia Minor and refer to the Black Sea because it formed the north-western boundary of the Empire of Cyrus. The verse refers to the expedition which Cyrus undertook against his enemies in the west. "Soon after the conquest of the Median empire Cyrus was attacked by a coalition of the other powers of the East-Babylon, Egypt and Lydia, joined by Sparta, the greatest military power of Greece. In the spring of 546 Croesus of Lydia began the attack and advanced into Cappadocia, while the other powers were still gathering their troops. But Cyrus anticipated them; he defeated Croesus and followed him to his capital. In the autumn of 546 Sardis was taken and the Lydian kingdom became a province of the Persians… During the next few years the Persian army suppressed a rebellion of the Lydian. The King of Cilicia voluntarily acknowledged the Persian supremacy "(Enc. Brit., & Historians’ History of the World, under Cyrus).
The words, "he found it (the sun) setting in a spring of murky water," signify that it is not a small pool to which they refer. The waters referred to are so extensive that if one were to take his stand on the shore at the time of sunset, the sun would appear to be setting in the sea.
1721
The words, the setting-place of the sun, signify the westernmost parts of Cyrus’s Empire or the north-western boundary of Asia Minor and refer to the Black Sea, because it formed the north-western boundary of his Empire. The verse refers to the expedition which Cyrus undertook against his enemies in the West (Enc. Brit. & Historians’ History of the World, under "Cyrus").
قَالَ رَبُّ ٱلْمَشْرِقِ وَٱلْمَغْرِبِ وَمَا بَيْنَهُمَآ ۖ إِن كُنتُمْ تَعْقِلُونَ
2:116; 55:18.
2:116; 55:18.
Commentary:
With the words, 'Lord of the East and the West,' Moses completes his argument about the undisputed lordship of God over the entire universe. These words refer to the vastness of God’s kingdom in respect of directions and sides. They may also contain an effective hint to the falseness of the polytheistic beliefs of the Egyptians who worshipped the sun and therefore looked upon the East and the West as belonging to their own gods.
d
2:116; 55:18.
c
2:116; 55:18.
2726
Commentary:
With the words, 'Lord of the East and the West,' Moses completes his argument about the undisputed lordship of God over the entire universe. These words refer to the vastness of God’s kingdom in respect of directions and sides. They may also contain an effective hint to the falseness of the polytheistic beliefs of the Egyptians who worshipped the sun and therefore looked upon the East and the West as belonging to their own gods.
d
2:116; 55:18.
2110
The verse refers to the vastness of God’s Kingdom in respect of directions and sides.
وَمَا كُنتَ بِجَانِبِ ٱلْغَرْبِىِّ إِذْ قَضَيْنَآ إِلَىٰ مُوسَى ٱلْأَمْرَ وَمَا كُنتَ مِنَ ٱلشَّٰهِدِينَ
اس موقعہ پر وہ مشہور پیشگوئی موسیٰ علیہ السلام کو بتائی گئی تھی جس میں محمد رسول اللہ صلی اللہ علیہ وسلم کا ذکر ہے۔ اسی کی طرف اشارہ ہے کہ تو اس وقت نہیں تھا تو پھر تو نے موسیٰ علیہ السلام سے پیشگوئی کس طرح کروائی؟
The verse purports to say that the prophecy of Moses about the advent of the Holy Prophet (Deut. 18: 18) has been fulfilled so clearly and in such detail as if he was present in person with Moses when the latter was making the prophecy.
Commentary:
The verse purports to say that the prophecy of Moses about the advent of the Holy Prophet (Deut. 18:18) has been fulfilled so clearly and in such detail as if he was present in person with Moses and the latter was actually seeing him when he was making the prophecy. The verse possesses a double significance. It proves the truth of Moses himself, inasmuch as he made a prophecy about the advent of the Holy Prophet which was literally fulfilled, and it proves also the truth of the Holy Prophet, as the prophecy made by Moses about the advent of "a Prophet like unto him from among the brethren of the Israelites" was fulfilled in his person in letter and in spirit.
1
اس موقعہ پر وہ مشہور پیشگوئی موسیٰ علیہ السلام کو بتائی گئی تھی جس میں محمد رسول اللہ صلی اللہ علیہ وسلم کا ذکر ہے۔ اسی کی طرف اشارہ ہے کہ تو اس وقت نہیں تھا تو پھر تو نے موسیٰ علیہ السلام سے پیشگوئی کس طرح کروائی؟
2907
Commentary:
The verse purports to say that the prophecy of Moses about the advent of the Holy Prophet (Deut. 18:18) has been fulfilled so clearly and in such detail as if he was present in person with Moses and the latter was actually seeing him when he was making the prophecy. The verse possesses a double significance. It proves the truth of Moses himself, inasmuch as he made a prophecy about the advent of the Holy Prophet which was literally fulfilled, and it proves also the truth of the Holy Prophet, as the prophecy made by Moses about the advent of "a Prophet like unto him from among the brethren of the Israelites" was fulfilled in his person in letter and in spirit.
2218
The verse purports to say that the prophecy of Moses about the advent of the Holy Prophet (Deut. 18: 18) has been fulfilled so clearly and in such detail as if he was present in person with Moses when the latter was making the prophecy.
رَبُّ ٱلْمَشْرِقَيْنِ وَرَبُّ ٱلْمَغْرِبَيْنِ
یہ زمین کے گول ہونے کی طرف اشارہ ہے۔ جس کی وجہ سے دو مشرق اور دو مغرب بن جاتے ہیں۔
2:116; 26:29.
Every spot on earth, in relation to other spots, is an East and a West. This phenomenon is described as the two Easts and the two Wests. Moreover, the earth being round, the East of the Eastern Hemisphere is the West of the Western Hemisphere and the West of the Western Hemisphere is the East of the Eastern Hemisphere, and thus there are two Easts and two Wests. In the modern political parlance the two Easts may be the Near East and the Far East, and the two Wests, Europe and America. The verse seems to signify that, God being the Lord of the whole world, the light of the Qur’an will first spread in the East and then will illumine the West, and thus the 'whole earth will shine with the light of her Lord' (39:70).
2:116; 26:29.
Commentary:
Every spot on earth, in relation to other spots, is an east and a west. This phenomenon is described as the two easts and the two wests. Moreover, the earth being round, the east of the Eastern Hemisphere is the west of the Western Hemisphere and the west of the Western Hemisphere is the east of the Eastern Hemisphere and thus there are two easts and two wests. In the modern political parlance the two easts may be the Near East and the Far East, and the two wests, Europe and America. The verse seems to signify that, God being the Lord of the whole world, the light of the Quran will first spread in the east and then will illumine the west and thus the "whole earth will shine with the light of her God" (39:70).
c
2:116; 26:29.
1348
与地球上其他地方相关的每一个地方都是东方, 也是西方。这现象被描写为两个东方和两个西方。而且, 因为地球是圆的, 东半球的东方是西半球的西方, 西半球的西方是东半球的东方, 这样就有了两个东方和两个西方。用现代政治用语来说, 两个东方可以是近东和远东, 两个西方是欧洲和美洲。这节经文似乎表示, 安拉是全世界的养主, «古兰经» 的光芒将首先普照东方, 然后照亮西方, 于是 “普天之下洋溢着养主的光辉” (39:70)。
2
یہ زمین کے گول ہونے کی طرف اشارہ ہے۔ جس کی وجہ سے دو مشرق اور دو مغرب بن جاتے ہیں۔
b
2:116; 26:29.
4058
Commentary:
Every spot on earth, in relation to other spots, is an east and a west. This phenomenon is described as the two easts and the two wests. Moreover, the earth being round, the east of the Eastern Hemisphere is the west of the Western Hemisphere and the west of the Western Hemisphere is the east of the Eastern Hemisphere and thus there are two easts and two wests. In the modern political parlance the two easts may be the Near East and the Far East, and the two wests, Europe and America. The verse seems to signify that, God being the Lord of the whole world, the light of the Quran will first spread in the east and then will illumine the west and thus the "whole earth will shine with the light of her God" (39:70).
b
2:116; 26:29.
2926
Every spot on earth, in relation to other spots, is an East and a West. This phenomenon is described as the two Easts and the two Wests. Moreover, the earth being round, the East of the Eastern Hemisphere is the West of the Western Hemisphere and the West of the Western Hemisphere is the East of the Eastern Hemisphere, and thus there are two Easts and two Wests. In the modern political parlance the two Easts may be the Near East and the Far East, and the two Wests, Europe and America. The verse seems to signify that, God being the Lord of the whole world, the light of the Qur’an will first spread in the East and then will illumine the West, and thus the 'whole earth will shine with the light of her Lord' (39:70).
فَلَآ أُقْسِمُ بِرَبِّ ٱلْمَشَٰرِقِ وَٱلْمَغَٰرِبِ إِنَّا لَقَٰدِرُونَ
Commentary:
See 37:6.
4382A
Commentary:
See 37:6.
رَّبُّ ٱلْمَشْرِقِ وَٱلْمَغْرِبِ لَآ إِلَٰهَ إِلَّا هُوَ فَٱتَّخِذْهُ وَكِيلًا
26:29; 37:6.
26:29; 37:6.
26:29; 37:6.
Commentary:
The Holy Prophet is told here again that while preaching his divine mission he will meet with bitter opposition and persecution. Therefore, he should, on the one hand, put his full trust in God, the Lord of the East and the West, and, on the other, bear with patience and fortitude the jibes, opposition and persecution of his enemies.
a
26:29; 37:6.
a
26:29; 37:6.
4421
Commentary:
The Holy Prophet is told here again that while preaching his divine mission he will meet with bitter opposition and persecution. Therefore, he should, on the one hand, put his full trust in God, the Lord of the East and the West, and, on the other, bear with patience and fortitude the jibes, opposition and persecution of his enemies.
a
26:29; 37:6.
تَبَّتْ يَدَآ أَبِى لَهَبٍ وَتَبَّ
108:4.
阿布•拉赫卜 (اَبُوْ لَهَب, Abū Lahab,火焰之父) 是穆圣的叔父阿布杜勒•乌扎(عَبْدُ الْعُزَّی, ‘Abdul-‘Uzza) 的外号, 他是穆圣的宿敌和迫害者。他有这样的称号既是因为他的肤色和头发是红色的, 也因为他脾气暴躁。这一章使人想起穆圣早年传教的一件事。当时穆圣得到安拉的命令, 召集他的亲戚, 并向他们传播安拉的启示, 于是有一天他站在萨法山 (صَفَا, Safa) 上, 点了麦加不同宗族的名字--------卢怀 (لُؤی, Luwayy) 族、穆拉 (مُرَّة, Murrah) 族、凯拉布 (كِلَاب, Kilab) 族和古塞 (قُصَی, Qusayy) 族--------还有他们的近亲。他对他们说, 他是安拉的使者, 并且说, 如果他们不接受他传达的启示, 不放弃他们邪恶的行径, 他们将遭到安拉的惩罚。穆圣还没有把话说完, 阿布•拉赫卜就站起来说: “但愿你灭亡吧! 你召集我们就是为了这个吗?” («布哈里圣训实录») “火焰之父” 这个外号既可特指阿布•拉赫卜, 也可指任何脾气暴躁的伊斯兰教的敌人, 更可以指 “近代” 西方国家, 因为它们拥有并控制原子武器和核武器--------其中一个集团完全弃绝安拉, 另一个否认安拉的独一性, 可是两者同样反对伊斯兰教。在这个意义上, “双手” 的意思指这两个集团。这节经文的含义是, 伊斯兰教的敌人--------特别是西方强国及其卫星国--------的一切努力和计谋将彻底失败, 他们的一切邪恶计划反而害了他们自己; 他们会暴跳如雷, 因为眼看伊斯兰教蒸蒸日上, 而他们自己的财富、权力和他们占有的东西就在他们的眼前毁灭。
یا تو اَبُوْلَھَب کے رنگ کی طرف اشارہ ہے جو بہت سفید تھا یا اس کی طبیعت کی طرف اشارہ ہے جو بہت غصیلی تھی۔ یا ہر دشمن اسلام کی طرف اس کی باطنی حالت کی وجہ سے اشارہ ہے۔ یا امریکہ اور روس کی طرف اشارہ ہے‘ جن دونوں نے اپنے دو دو حلیف بنا چھوڑے ہیں تاکہ بوقتِ جنگ کام آئیں۔ اور حلیف ہاتھ کا ترجمہ بھی ہو سکتا ہے کیونکہ ہاتھ سے بھی مدد یا دفاع کا کام لیا جاتا ہے۔ اللہ تعالیٰ فرماتا ہے کہ چونکہ یہ دونوں فریق غلطی پر ہوں گے۔ ایک فریق تثلیث پر قائم ہوگا اور دوسرا فریق دہر ّیت پر‘ اس لئے ہم نے ان دونوں فریق کے دونوں ہاتھوں کو شل کر دیا ہے۔ یعنی ان کے جودو بڑے بڑے ساتھی ہیں ان ک
108:4.
Abu Lahab (Father of Flame) was the nickname of ‘Abdul-‘Uzza, the Holy Prophet’s uncle and his inveterate enemy and persecutor. He was so called either because his complexion and hair were ruddy or also because he had a fiery temper. The Surah recalls an incident during the early preaching of the Holy Prophet. On being commanded by God to call together his relatives and to deliver to them the Divine Message, the Holy Prophet, one day, stood on mount Safa and called the different Meccan tribes by name—the tribes of Luwayy, Murrah, Kilab and Qusayy—and his near relatives, and told them that he was God’s Messenger, and that if they did not accept his Message and did not give up their evil ways, Divine punishment would overtake them. The Holy Prophet had hardly finished his speech, when Abu Lahab stood up and said, 'Ruin seize thee, is it for this that thou hast called us together' (Bukhari)? The nickname 'Father of Flame' may either refer particularly to Abu Lahab or to any hot-tempered ene
108:4.
Important Words:
یدان (two hands), is the dual form of ید which among other things means, power, influence; assistance, help, protection; troops, host, army; possession; wealth (Lane). See also 5:65, & 38:46.
تب (perish) means, he suffered loss; he became lost; he perished; he died. تباب , تبیب and تب (tabbun) are all infinitive nouns meaning, loss; death; destruction; perdition. They say تباله i.e. may he perish; may perdition be his lot. تبت یدہ also means, may he perish (Lane & Aqrab).
Commentary:
ابولھب (Father of Flame) was the nick name of ‘Abdul-‘Uzza, the Holy Prophet’s uncle and his inveterate enemy and persecutor. He was so called either because his complexion and hair were ruddy or because he had a fiery temper. The Surah recalls an incident during the early preachings of the Holy Prophet. On being informed by God to call together his relatives and to deliver to them the Divine Message the Holy Prophet stood on the Mount Safa and called the different Meccan tribes by name—the tribes of Lawwi, Murra, Kilab and Qussayy, and his near relatives, and told them that he was God’s Messenger, and that if they did not accept his Message and did not give up their evil ways, Divine punishment would overtake them. The Holy Prophet had hardly finished his speech, when Abu Lahab stood up and said, تبالک ألھذا جمعتنا ھذا الیوم i.e. ruin seize thee, is it for this that thou hast called us together (Bukhari).
The sobriquet "Father of Flame" may either refer to the Holy Prophet’s uncle or to any hot tempered enemy of Islam or better still it may apply to the western powers of the latter days who own and control atomic and nuclear weapons—one group of them repudiating God altogether, and the other denying His Unity but both being equally opposed to Islam. In this sense "the two hands" would signify these two groups.
The verse purports to say that all endeavours and machinations of the enemies of Islam, particularly of the two groups of western powers and their satellites, would utterly fail and all their nefarious designs would recoil on their own heads; they would burn with rage at seeing Islam progressing, and their own wealth, power and possessions (أید) perishing before their very eyes.
b
108:4.
1812
阿布•拉赫卜 (اَبُوْ لَهَب, Abū Lahab,火焰之父) 是穆圣的叔父阿布杜勒•乌扎(عَبْدُ الْعُزَّی, ‘Abdul-‘Uzza) 的外号, 他是穆圣的宿敌和迫害者。他有这样的称号既是因为他的肤色和头发是红色的, 也因为他脾气暴躁。这一章使人想起穆圣早年传教的一件事。当时穆圣得到安拉的命令, 召集他的亲戚, 并向他们传播安拉的启示, 于是有一天他站在萨法山 (صَفَا, Safa) 上, 点了麦加不同宗族的名字--------卢怀 (لُؤی, Luwayy) 族、穆拉 (مُرَّة, Murrah) 族、凯拉布 (كِلَاب, Kilab) 族和古塞 (قُصَی, Qusayy) 族--------还有他们的近亲。他对他们说, 他是安拉的使者, 并且说, 如果他们不接受他传达的启示, 不放弃他们邪恶的行径, 他们将遭到安拉的惩罚。穆圣还没有把话说完, 阿布•拉赫卜就站起来说: “但愿你灭亡吧! 你召集我们就是为了这个吗?” («布哈里圣训实录») “火焰之父” 这个外号既可特指阿布•拉赫卜, 也可指任何脾气暴躁的伊斯兰教的敌人, 更可以指 “近代” 西方国家, 因为它们拥有并控制原子武器和核武器--------其中一个集团完全弃绝安拉, 另一个否认安拉的独一性, 可是两者同样反对伊斯兰教。在这个意义上, “双手” 的意思指这两个集团。这节经文的含义是, 伊斯兰教的敌人--------特别是西方强国及其卫星国--------的一切努力和计谋将彻底失败, 他们的一切邪恶计划反而害了他们自己; 他们会暴跳如雷, 因为眼看伊斯兰教蒸蒸日上, 而他们自己的财富、权力和他们占有的东西就在他们的眼前毁灭。
1
یا تو اَبُوْلَھَب کے رنگ کی طرف اشارہ ہے جو بہت سفید تھا یا اس کی طبیعت کی طرف اشارہ ہے جو بہت غصیلی تھی۔ یا ہر دشمن اسلام کی طرف اس کی باطنی حالت کی وجہ سے اشارہ ہے۔ یا امریکہ اور روس کی طرف اشارہ ہے‘ جن دونوں نے اپنے دو دو حلیف بنا چھوڑے ہیں تاکہ بوقتِ جنگ کام آئیں۔ اور حلیف ہاتھ کا ترجمہ بھی ہو سکتا ہے کیونکہ ہاتھ سے بھی مدد یا دفاع کا کام لیا جاتا ہے۔ اللہ تعالیٰ فرماتا ہے کہ چونکہ یہ دونوں فریق غلطی پر ہوں گے۔ ایک فریق تثلیث پر قائم ہوگا اور دوسرا فریق دہر ّیت پر‘ اس لئے ہم نے ان دونوں فریق کے دونوں ہاتھوں کو شل کر دیا ہے۔ یعنی ان کے جودو بڑے بڑے ساتھی ہیں ان ک
b
108:4.
4863
Important Words:
یدان (two hands), is the dual form of ید which among other things means, power, influence; assistance, help, protection; troops, host, army; possession; wealth (Lane). See also 5:65, & 38:46.
تب (perish) means, he suffered loss; he became lost; he perished; he died. تباب , تبیب and تب (tabbun) are all infinitive nouns meaning, loss; death; destruction; perdition. They say تباله i.e. may he perish; may perdition be his lot. تبت یدہ also means, may he perish (Lane & Aqrab).
Commentary:
ابولھب (Father of Flame) was the nick name of ‘Abdul-‘Uzza, the Holy Prophet’s uncle and his inveterate enemy and persecutor. He was so called either because his complexion and hair were ruddy or because he had a fiery temper. The Surah recalls an incident during the early preachings of the Holy Prophet. On being informed by God to call together his relatives and to deliver to them the Divine Message the Holy Prophet stood on the Mount Safa and called the different Meccan tribes by name—the tribes of Lawwi, Murra, Kilab and Qussayy, and his near relatives, and told them that he was God’s Messenger, and that if they did not accept his Message and did not give up their evil ways, Divine punishment would overtake them. The Holy Prophet had hardly finished his speech, when Abu Lahab stood up and said, تبالک ألھذا جمعتنا ھذا الیوم i.e. ruin seize thee, is it for this that thou hast called us together (Bukhari).
The sobriquet "Father of Flame" may either refer to the Holy Prophet’s uncle or to any hot tempered enemy of Islam or better still it may apply to the western powers of the latter days who own and control atomic and nuclear weapons—one group of them repudiating God altogether, and the other denying His Unity but both being equally opposed to Islam. In this sense "the two hands" would signify these two groups.
The verse purports to say that all endeavours and machinations of the enemies of Islam, particularly of the two groups of western powers and their satellites, would utterly fail and all their nefarious designs would recoil on their own heads; they would burn with rage at seeing Islam progressing, and their own wealth, power and possessions (أید) perishing before their very eyes.
b
108:4.
3458
Abu Lahab (Father of Flame) was the nickname of ‘Abdul-‘Uzza, the Holy Prophet’s uncle and his inveterate enemy and persecutor. He was so called either because his complexion and hair were ruddy or also because he had a fiery temper. The Surah recalls an incident during the early preaching of the Holy Prophet. On being commanded by God to call together his relatives and to deliver to them the Divine Message, the Holy Prophet, one day, stood on mount Safa and called the different Meccan tribes by name—the tribes of Luwayy, Murrah, Kilab and Qusayy—and his near relatives, and told them that he was God’s Messenger, and that if they did not accept his Message and did not give up their evil ways, Divine punishment would overtake them. The Holy Prophet had hardly finished his speech, when Abu Lahab stood up and said, 'Ruin seize thee, is it for this that thou hast called us together' (Bukhari)? The nickname 'Father of Flame' may either refer particularly to Abu Lahab or to any hot-tempered ene
مَآ أَغْنَىٰ عَنْهُ مَالُهُۥ وَمَا كَسَبَ
یعنی وہ بڑے مالدار ہوں گے لیکن ان کا مال ان کو کوئی فائدہ نہیں دے گا۔ بڑے بڑے سائنٹفک سامان ان کو حاصل ہوں گے لیکن وہ بھی ان کو کوئی فائدہ نہیں پہنچائیں گے۔
3:11; 58:18.
Commentary:
This verse appropriately may also apply to the wealthy western powers who have great material resources at their disposal. The words "his wealth" may mean the wealth produced in their own countries, and "what he has earned" may signify the riches they have earned by exploiting weaker nations and despoiling them of their natural resources.
c
3:11; 58:18.
1813
“他的财富” 的意思可以是他们本国所出产的财富; “他所获得的” 可以指他们剥削弱小国家和掠夺他们的自然资源所积累的财富。
2
یعنی وہ بڑے مالدار ہوں گے لیکن ان کا مال ان کو کوئی فائدہ نہیں دے گا۔ بڑے بڑے سائنٹفک سامان ان کو حاصل ہوں گے لیکن وہ بھی ان کو کوئی فائدہ نہیں پہنچائیں گے۔
a
3:11; 58:18.
4864
Commentary:
This verse appropriately may also apply to the wealthy western powers who have great material resources at their disposal. The words "his wealth" may mean the wealth produced in their own countries, and "what he has earned" may signify the riches they have earned by exploiting weaker nations and despoiling them of their natural resources.
c
3:11; 58:18.
3459
The words, 'his wealth', may mean, the wealth produced in their own countries, and 'what he has earned' may signify the riches they amass by exploiting weaker nations and despoiling them of their natural resources.
سَيَصْلَىٰ نَارًا ذَاتَ لَهَبٍ
阿布•拉赫卜这用语的意思也可以指一个发明会引起火与焰的东西的人, 也可指一个自己在火焰中焚毁的人。根据后一种意思, 可以把这节经文解释为一种预见, 即 “近代” 两个主要政治集团将毁于它们自己生产的炮火武器, 诸如原子弹和其他核武器。这节经文也说明, 这些国家的结账日不远了。
یعنی وہ آخر میں ضرور دنیوی یا اُخروی عذاب میں پڑ کر رہیں گے جو ویسی ہی شعلہ مارنے والی آگ ہوگی جیسا کہ ان کا دل اسلام کے خلاف بغض سے شعلے مارتا ہے۔
The expression, Abu Lahab, may also mean, one who invents things which produce fire and flames, or one who himself is consumed in the flames of fire. In the latter sense, the verse may be interpreted as predicting the destruction of the two major political Blocs of the Latter Days by their own fire-producing weapons, such as atom bombs and other nuclear weapons. The verse also shows that the day of reckoning for these nations is not far off.
Commentary:
The expression أبولھب may also mean, one who invents something which produces fire and flames, or one who is himself consumed in the flames of fire. In this sense, the verse may be interpreted as predicting the destruction of the two major political Blocs of the latter days by their own fire-producing weapons, such as atom bombs and other nuclear weapons. The verse also shows that the day of reckoning for these nations is not far off. It seems to have already arrived.
1814
阿布•拉赫卜这用语的意思也可以指一个发明会引起火与焰的东西的人, 也可指一个自己在火焰中焚毁的人。根据后一种意思, 可以把这节经文解释为一种预见, 即 “近代” 两个主要政治集团将毁于它们自己生产的炮火武器, 诸如原子弹和其他核武器。这节经文也说明, 这些国家的结账日不远了。
3
یعنی وہ آخر میں ضرور دنیوی یا اُخروی عذاب میں پڑ کر رہیں گے جو ویسی ہی شعلہ مارنے والی آگ ہوگی جیسا کہ ان کا دل اسلام کے خلاف بغض سے شعلے مارتا ہے۔
4865
Commentary:
The expression أبولھب may also mean, one who invents something which produces fire and flames, or one who is himself consumed in the flames of fire. In this sense, the verse may be interpreted as predicting the destruction of the two major political Blocs of the latter days by their own fire-producing weapons, such as atom bombs and other nuclear weapons. The verse also shows that the day of reckoning for these nations is not far off. It seems to have already arrived.
3460
The expression, Abu Lahab, may also mean, one who invents things which produce fire and flames, or one who himself is consumed in the flames of fire. In the latter sense, the verse may be interpreted as predicting the destruction of the two major political Blocs of the Latter Days by their own fire-producing weapons, such as atom bombs and other nuclear weapons. The verse also shows that the day of reckoning for these nations is not far off.
وَٱمْرَأَتُهُۥ حَمَّالَةَ ٱلْحَطَبِ
这节经文提到的似乎是指阿布•拉赫卜的妻子, 乌姆•贾米尔(اُم جَمِيْل , Umm-e-Jamil), 她在穆圣经常行走的路上撒尖刺, 并到处诽谤他。 حَطَب(Hatab) 的意思也就是诽谤 (Lane)。这节经文也可以用来指那些对伊斯兰教和穆圣进行诽谤、造谣中伤的人。
بیوی سے اس جگہ تابع لوگ مراد ہیں۔ یعنی ملکی رعیت اور مطلب یہ ہے کہ جو بیرونی دوست وہ بنائیں گے وہ بھی تباہ ہو جائیں گے اور ان کے اموال بھی تباہ ہو جائیں گے اور سامان بھی تباہ ہو جائیں گے اور رعایا بھی تباہ ہو جائے گی اس وجہ سے کہ رعایا بھی ان کی بھڑکائی ہوئی آگ میں مزید ایندھن ڈالتی جاتی تھی اور ان کو جوش دلاتی جاتی تھی۔
The reference in the verse seems to be to Abu Lahab’s wife, Umm-e-Jamil who strew the Holy Prophet’s path with thorns and would go about spreading calumnies against him; Hatab also meaning calumny (Lane). The verse may also apply to those people who spread calumnies and false accusations against Islam and the Holy Prophet.
Commentary:
حمالة الحطب (the carrier of firewood). حطب is inf. noun from حطب (hataba) which means, he collected firewood, حطب به means he slandered him. They say ھو یحمل الحطب بین الناس i.e. he goes about spreading calumny or slander among the people (Lane & Aqrab).
امرأته (his wife) is syn. with زوج which among other things means, an associate, a comrade, wife (Lane).
Commentary:
The reference in the verse seems to be to Abu Lahab’s wife, Ummi Jamil who strewed the Holy Prophet’s path with thorns and went about spreading calumnies against him. The verse may also apply to people in Western democracies or in the Communist bloc who spread calumnies and false accusations against Islam and urge their leaders to break its power. The verse may also signify that these nations would be constantly engaged in manufacturing weapons for their own destruction.
1815
这节经文提到的似乎是指阿布•拉赫卜的妻子, 乌姆•贾米尔(اُم جَمِيْل , Umm-e-Jamil), 她在穆圣经常行走的路上撒尖刺, 并到处诽谤他。 حَطَب(Hatab) 的意思也就是诽谤 (Lane)。这节经文也可以用来指那些对伊斯兰教和穆圣进行诽谤、造谣中伤的人。
4
بیوی سے اس جگہ تابع لوگ مراد ہیں۔ یعنی ملکی رعیت اور مطلب یہ ہے کہ جو بیرونی دوست وہ بنائیں گے وہ بھی تباہ ہو جائیں گے اور ان کے اموال بھی تباہ ہو جائیں گے اور سامان بھی تباہ ہو جائیں گے اور رعایا بھی تباہ ہو جائے گی اس وجہ سے کہ رعایا بھی ان کی بھڑکائی ہوئی آگ میں مزید ایندھن ڈالتی جاتی تھی اور ان کو جوش دلاتی جاتی تھی۔
4865A
Commentary:
حمالة الحطب (the carrier of firewood). حطب is inf. noun from حطب (hataba) which means, he collected firewood, حطب به means he slandered him. They say ھو یحمل الحطب بین الناس i.e. he goes about spreading calumny or slander among the people (Lane & Aqrab).
امرأته (his wife) is syn. with زوج which among other things means, an associate, a comrade, wife (Lane).
Commentary:
The reference in the verse seems to be to Abu Lahab’s wife, Ummi Jamil who strewed the Holy Prophet’s path with thorns and went about spreading calumnies against him. The verse may also apply to people in Western democracies or in the Communist bloc who spread calumnies and false accusations against Islam and urge their leaders to break its power. The verse may also signify that these nations would be constantly engaged in manufacturing weapons for their own destruction.
3461
The reference in the verse seems to be to Abu Lahab’s wife, Umm-e-Jamil who strew the Holy Prophet’s path with thorns and would go about spreading calumnies against him; Hatab also meaning calumny (Lane). The verse may also apply to those people who spread calumnies and false accusations against Islam and the Holy Prophet.
فِى جِيدِهَا حَبْلٌ مِّن مَّسَدٍۭ
虽说这些国家显然是自由的, 但是它们死抱住各自的政治思想和制度不放, 以致于无法从中解脱。也可以说就像乌姆•贾米尔一样, 这些国家将毁于他们力图消灭别国所用的手段。据说乌姆•贾米尔就被她那用来运送柴火的绳索所勒死的。
چونکہ یہ جمہوری حکومتیں ہوں گی۔ اس لئے ان کی رعایا اپنے سیاسی سرداروں سے بڑا گہرا جوڑ رکھتی ہوگی۔ ایسا جوڑ جس کو توڑا نہیں جاتا۔ اس لئے یہاں کھجور کے رسّے کا ذکر کیا ہے۔ کیونکہ وہ ٹوٹا نہیں کرتا اور یہ بتایا گیا ہے کہ ان کی رعایا ہمیشہ ان کو اکساتی رہے گی۔ کہ لڑائی کے لئے اور سامان پیدا کرو۔ جس کی طرف حَمَّالَۃَ الْحَطَب میں اشارہ ہے۔
Though apparently free, these nations will be so strongly tied to their respective political ideologies and systems that they will not be able to break away from them. Or, like Umm-e-Jamil, who is said to have become strangled by the very rope by which she carried fire-wood, these nations will perish by the very means by which they would seek to destroy others.
Commentary:
Though apparently free, these nations will be so strongly tied to their respective political ideologies and systems that they will not be able to break away from them. Or like Ummi Jamil who is said to have become strangled by the very rope by which she carried firewood, these nations would perish by the very means by which they would seek to destroy others.
As a fitting postscript to the Surah two of the prophecies, one from the Quran and the other from the Bible which speak of the terrible fate of these nations may be given below:
But when the promise of My Lord shall come to pass, He will break it into pieces. And the promise of my Lord is certainly true. And on that day We shall leave some of them to surge against others and the trumpet will be blown. Then shall We gather them all together. And on that day We shall present Hell, face to face, to disbelievers (18:99-101).
And it shall come to pass at the same time when Gog shall come against the land of Israel, saith the Lord God, that My fury shall come up in My face. For in My jealousy and in the fire of My wrath have I spoken. Surely, in that day there shall be a great shaking in the land of Israel. So the fishes of the sea and the fowls of the heaven and the beasts of the field, and all creeping things that creep upon the earth, and all the men that are upon the face of the earth, shall shake at My presence, and the mountains shall be thrown down, and the steep places shall fall and every wall shall fall to the ground…And I will plead against him with pestilence and with blood: and I will rain upon him, and upon his bands and upon the many people that are with him an overflowing rain, and great pestilence, fire and brimstone (Ezek. 38:18-22).
1816
虽说这些国家显然是自由的, 但是它们死抱住各自的政治思想和制度不放, 以致于无法从中解脱。也可以说就像乌姆•贾米尔一样, 这些国家将毁于他们力图消灭别国所用的手段。据说乌姆•贾米尔就被她那用来运送柴火的绳索所勒死的。
1
چونکہ یہ جمہوری حکومتیں ہوں گی۔ اس لئے ان کی رعایا اپنے سیاسی سرداروں سے بڑا گہرا جوڑ رکھتی ہوگی۔ ایسا جوڑ جس کو توڑا نہیں جاتا۔ اس لئے یہاں کھجور کے رسّے کا ذکر کیا ہے۔ کیونکہ وہ ٹوٹا نہیں کرتا اور یہ بتایا گیا ہے کہ ان کی رعایا ہمیشہ ان کو اکساتی رہے گی۔ کہ لڑائی کے لئے اور سامان پیدا کرو۔ جس کی طرف حَمَّالَۃَ الْحَطَب میں اشارہ ہے۔
4866
Commentary:
Though apparently free, these nations will be so strongly tied to their respective political ideologies and systems that they will not be able to break away from them. Or like Ummi Jamil who is said to have become strangled by the very rope by which she carried firewood, these nations would perish by the very means by which they would seek to destroy others.
As a fitting postscript to the Surah two of the prophecies, one from the Quran and the other from the Bible which speak of the terrible fate of these nations may be given below:
But when the promise of My Lord shall come to pass, He will break it into pieces. And the promise of my Lord is certainly true. And on that day We shall leave some of them to surge against others and the trumpet will be blown. Then shall We gather them all together. And on that day We shall present Hell, face to face, to disbelievers (18:99-101).
And it shall come to pass at the same time when Gog shall come against the land of Israel, saith the Lord God, that My fury shall come up in My face. For in My jealousy and in the fire of My wrath have I spoken. Surely, in that day there shall be a great shaking in the land of Israel. So the fishes of the sea and the fowls of the heaven and the beasts of the field, and all creeping things that creep upon the earth, and all the men that are upon the face of the earth, shall shake at My presence, and the mountains shall be thrown down, and the steep places shall fall and every wall shall fall to the ground…And I will plead against him with pestilence and with blood: and I will rain upon him, and upon his bands and upon the many people that are with him an overflowing rain, and great pestilence, fire and brimstone (Ezek. 38:18-22).
3462
Though apparently free, these nations will be so strongly tied to their respective political ideologies and systems that they will not be able to break away from them. Or, like Umm-e-Jamil, who is said to have become strangled by the very rope by which she carried fire-wood, these nations will perish by the very means by which they would seek to destroy others.